Salafism: ideas, recent history, politics

Transcription

1 Salafism: ideas, recent history, politics Jacob Olidort, PhD 1 Soref Fellow, the Washington Institute for Near East Policy

2 2 Overview Introduction: Terms and Concepts Emergence of Salafi Movement in the 20 th Century Local Roots New political setting ( ) Salafism ascendant( ) Salafis divide ( ): quietists, politicos, jihadis Making Sense of Salafism Today ( ) New trends, new problems Rethinking Salafism

3 3 Distinction Brotherhood Islamism Salafism Nature: Political ideology, hierarchical organizations Nature: Theological and legal ideology, meritocratic networks Objective: To ensure that Islam is in a position of influence, in any form and through any means. Sources: Cite widely from Islamic and Western sources, showing that Islam is in harmony with Western institutions and ideas. Priority: Diminish Western influence Objective: To ensure that only their interpretation of Islam is the one that dominates. Sources: Only Islamic sources by authors who share their worldview and typically no western sources. Priority: Diminish what they see as deviant Islamic influences (especially Shi is, Sufis) in order to purify Islam. Salafi-Jihadis: Brotherhood Islamism + Salafism Wahhabism: Saudi Arabia s brand of Salafism; heavier emphasis on theology than law and bound to Saudi monarchy and state.

4 4 Types of Salafis * Purists (Quietists) emphasize a focus on nonviolent methods of propagation, purification, and education. They view politics as a diversion that encourages deviancy. Politicos (Harakis) emphasize application of Salafi creed to the political arena, which they view as particularly important because it dramatically impacts social justice and the right of God alone to legislate. Jihadis take a more militant position and argue that the current context calls for violence and revolution. *Definitions from Quintan Wiktorowicz, The Anatomy of the Salafi Movement, Studies in Conflict and Terrorism (2006).

5 5 The difference between different Salafi groups jihadis, quietists and politicos is in the way they interpret political context, not in their theology or legal worldviews.

6 6 Terms and Concepts Salafism (al-salafiyya, Ar.): from al-salaf al-salih (the pious predecessors) Sunni theological and legal worldview that seeks to redefine Islam as how they imagine to have been during the time of the Prophet Muhammad and his early followers, who witnessed his actions and life. Sources anything literally stated in the Qur an, and in those hadith reports (actions and statements of Prophet Muhammad) Salafis deem to be authentic. refer only to authors they believe to have championed their creed over the centuries. Reject anything that: appeared after seventh to ninth century was not explicitly condoned by Muhammad is based on anything other than Q and S = sunna (normative example of Prophet Muhammad) = Bid a ([reprehensible] innovation)

7 7 Why Salafism? The first three generations: The best of my community is my generation, then those who follow them, then those who follow them. (Hadith in Bukhari 3450) The saved sect : My community shall divide into 73 sects, all of whom will perish in Hellfire except for one. Which is that, Messenger of God? Whoever follows what I and my Companions follow (Other versions: It is the Community ; It is the people of the sunna and the Community. ) (Hadith in Abu Dawud, Kitab al-sunna 4596; Tirmidhi, Kitab al-iman 2640)

8 8 Salafi Theology Aqida creed, theological views. Tawhid (God s oneness*) key principle used by Salafis to justify opposition to other Sunnis (especially Sufis) and Shiites. Salafis divide tawhid into the following: opposite: shirk (ascribing partners [to God]) i.e., anything that violates tawhid. Lordship, the recognition of God s absolute and unique powers. Divinity that is worshiped and personally submitted to by all people. Names and attributes literally found in Qur an and which cannot be ascribed to human beings (= Islamic speculative theology) Sovereignty (Jihadis, political): rulers who do not apply sharia commit grave sin and violate God s sovereignty. IS Destruction of Tomb of the Girl in Mosul, Iraq. *R. Meijer, Global Salafism, xv.

9 9 Salafi Law Oppose taqlid (adherence to the Sunni schools of Islamic law madhhab). Salafis deride this as blind emulation and madhhab-partisanship ` = Bid a ([reprehensible] innovation) Reject entire tradition and methods of Islamic jurisprudence since much of this draws on analogical reasoning, deemed by Salafis to be foreign to Islam. Insist on direct application of practices and ideas in hadith reports deemed to be authentic (i.e. proven that the Prophet Muhammad said them)

10 10 Quietist vs.jihadi? Takfir excommunication of other Muslims Under what conditions does one s Muslim status change? Failure to adhere to Salafi theological and legal principles equals explicit rejection of Islam or reasons such as misunderstanding, lack of exposure to Salafi ideas, laziness

11 11 PART I Emergence of Salafism in the 20 th Century

12 Salafism: Local Roots Salih al-fullani (d. 1803) Rashid Rida (d. 1935) Shah Wali Allah al-dihlawi (d. 1762) Ibn Abd al-wahhab (d. 1792) Muhammad al-amin al-shinqiti ( ) Muhammad Hayat al-sindi (d. 1750) Muhammad, b. Ali al-shawkani (d. 1834)

13 13 Salafism: Political Setting Fall of the Ottoman Empire New questions about religious authority in absence of Islamic government For guide to authentic Islamic governance of society, one must consult sources directly. Replaced by colonial powers and Western-style states Renewed skepticism of legal schools (madhhabs), as well as institutions and figures of official Islam (seen as pawns of Western-states) Both new Western governments and any of their institutions are foreign imports, thus innovation, and cannot be trusted for proper guidance. Lingering Ottoman concerns over rise of Saudi Arabia Suspicion of local Salafi communities as being proxies, labeled Wahhabis

14 14 Salafism Ascendant Saudi Arabia s largesse, and competition for regional dominance as center of Islamic world King Faisal opens Islamic universities, media stations and Wahhabi institutes around the world. Failure of Arab Nationalism as political ideology (with 1967 defeat) and rise of Islamism New context for raising awareness of broader socio-political relevance of Islam, especially after Crackdowns on Muslim Brotherhood, seen as political threat Salafis, who refrain from political sphere, begin vilifying MB-like groups for distracting from tawhid. Abd al- Aziz bin Baz (d. 1999), Vice Chancellor of Islamic University of Medina (first Saudi Islamic university, opened in 1961); later Grand Mufti of Saudi Arabia.

15 15 Salafis Divide Siege of Mecca (1979) led by hadith-oriented messianic cult Albani s strain of Salafism implicated, Salafi teachings held suspect. Arab fighters returning from Afghanistan (1980s) Emergence of local jihadi hubs; renewed suspicion of Salafism Saudi soldiers at the Ka ba in Mecca U.S. troops arrive in Saudi Arabia, first Gulf War ( ) Awakening movement, inspires Salafi political opposition Osama bin-laden

16 16 PART II Making Sense of Salafism Today (2011 present)

17 17 New Trends, New Problems Crossover between the three categories of Salafis (purists, politicos, jihadis) as regional conflicts assume sectarian aspects. Some Salafis violate ideological principles by forming political parties (e.g., Egypt, Gulf States), with some arguing that this is justified as a way of perpetuating their mission of purification and education (al-tasfiya wa-l-tarbiya)

18 18 Rethinking Salafism Quietists Politicos Jihadis The Quietist Continuum Absolutist/Madkhali quietists refrain on principle from commenting on any aspect of political sphere and counsel obedience to ruler. Adhere to commentary on religious teachings, personal observance. Politically-inclined quietists weigh in on current events and politics through their theological and legal worldview, but resist becdirect involvement.

19 19 Select References D. Commins, The Wahhabi Mission and Saudi Arabia (New York: I.B. Tauris, 2006). B. Haykel, Revival and Reform in Islam: The Legacy of Muhammad al-shawkani (Cambridge, UK: Cambridge University Press, 2003). T. Hegghammer and S. Lacroix, Rejectionist Islamism in Saudi Arabia: The Story of Juhayman al- Utaybi Revisited, International Journal of Middle East Studies, 39 (2007): S. Lacroix, Awakening Islam: The Politics of Religious Dissent in Contemporary Saudi Arabia, trans. George Holoch (Cambridge, MA: Harvard University Press, 2011). R. Meijer, Global Salafism: Islam s New Religious Movement (New York: Columbia University Press/Hurst Publishers, 2009). J. Olidort, The Politics of Quietist Salafism, Brookings Analysis Paper, Project on U.S. Relations with the Islamic World (February 2015). Q. Wiktorowicz, Anatomy of the Salafi Movement, Studies in Conflict and Terrorism 29 (2006):